The Real Housewives of the Garden of Eden Victoria Hurst Clemson University, [email protected]

Clemson University TigerPrints All Theses Theses 8-2013 The Real Housewives of the Garden of Eden Victoria Hurst Clemson University, [email protected] Follow this and additional works at: https://tigerprints.clemson.edu/all_theses Part of the Sociology Commons Recommended Citation Hurst, Victoria, "The Real Housewives of the Garden of Eden" (2013). All Theses. 1695. https://tigerprints.clemson.edu/all_theses/1695 This Thesis is brought to you for free and open access by the Theses at TigerPrints. It has been accepted for inclusion in All Theses by an authorized administrator of TigerPrints. For more information, please contact [email protected]. THE REAL HOUSEWIVES OF THE GARDEN OF EDEN A Thesis Presented to the Graduate School of Clemson University In Partial Fulfillment of the Requirements for the Degree Master of Arts English by Victoria Summers Hurst August 2013 Accepted by: Dr. Aga Skrodzka, Committee Chair Dr. Jonathan Beecher Field Dr. Sean Morey ABSTRACT This essay focuses on a critical analysis of the reality television program The Real Housewives, using the biblical story of Eve to illuminate the ways in which myths of femininity are perpetuated and reimagined within popular culture. Bridging reality television scholarship with post biblical scholarship surrounding the figure of Eve, this essay seeks to approach how both mythology and spectacle intertwine within the mass consumed genre of reality television to reiterate and recreate notions of the eternal feminine in ways that disarm and disengage audiences’ critical thinking and response to these representations. By focusing on conspicuous consumption and bodily alteration and adornment within The Real Housewives, this essay provides insight into how this show presents femininity as a continuous cycle of reaching for perfection and perpetually falling short due to the myth of inherently flawed femininity, which begins with Eve’s story and can be carried forward to her modern counterpart, the real housewife. ii TABLE OF CONTENTS Page TITLE PAGE .................................................................................................................... i ABSTRACT ..................................................................................................................... ii CHAPTER I. THE FATEFUL REACH ............................................................................... 1 II. DELIVER US FROM EVE ......................................................................... 10 III. FOLLOWED OUT OF THE GARDEN BY CAMERAS ........................... 17 IV. THE MYTH OF THE ETERNAL FEMININE ........................................... 22 V. BUYING INTO THE IMMEDIATE PANTOMIME……………………...29 VI. SHE WAS TEMPTED… “THANKS TO THE VELVET, SILKS, AND CHINA”………………………………………………………………..33 VII. REVELATIONS……………………………………………………….38 REFERENCES .............................................................................................................. 41 iii CHAPTER ONE THE FATEFUL REACH Adam named his wife Eve, because she would become the mother of all the living. Genesis 3:20 I was a child-star, but now my most important role is being a mother. Kim Richards, The Real Housewives of Beverly Hills In the beginning, there was Eve. Eve was made from Adam. She had a brief conversation with a snake one day, took a bite of a tempting fruit recommended by the snake, and kindly offered the delicious fruit to her mate. Somewhere during this brief passage in Genesis, women became responsible for all of humankind’s problems and struggles, not to mention its proverbial fall from grace—eviction from the coveted, gated community. While close readings of these biblical passages may offer some room for a more reasonable interpretation of this creation story, it is the subsidiary cultural shockwave rather than the original text that leaves the influence of this story still reverberating within popular understandings of domestic gender roles. The biblical story, which will be contextualized in this discussion as Judeo-Christian creation myth, has provided explanation for women’s place as second to man and as inherently and perpetually flawed. Although myth might often be perceived as a form belonging to antiquity, modern cultures seem no less eager to understand themselves and others through stories that will offer tidy and totalizing rationalizations for the complexities of life’s questions. However, in present culture, the media spectacle has subsumed ancient myth and stands in the place of traditional texts as the source for understanding and assurance of societal norms. This 1 is problematic in that popular television rarely represents stories of the mundane truth but rather succeeds in its exploitation of the spectacular and the dramatic. Fortunately, most people can understand that television is not reality. Unless of course, it is labeled as “reality television.” Reality television is a genre that complicates viewers’ interaction with the media spectacle. While the premise of fiction should keep most viewers at a critical distance from what they are watching, the premise of reality as the basis for the spectacle suggests that while viewers can suspend their analytical participation in viewing the programming, they must still acknowledge that elements of the story are true and therefore must purport something true in their portrayal. By focusing on real people and by implementing a documentary-style format, reality television is posited as presenting examples of culture that are intended to be understood as true. Susan J. Douglass addresses this genre in her work, Enlightened Sexism, exploring how “the news/documentary visual style is meant to stoke our confidence that the representations of many of the women are true, natural, genuine,” while ignoring the fact that the editing of these shows leaves hours of footage on the cutting room floor (190). The shows are edited to appear as though they capture exactly what happens in the characters’ lives, yet the shows are inevitably edited and re-cut to represent the producers’ intended message. In her book Reality Bites Back: The Troubling Truth about Guilty Pleasure TV, media critic and journalist Jennifer Pozner addresses the ways in which this type of programming exploits and reinforces popular notions of femininity through its unique format. Pozner explains that while “many of us are aware that reality shows play fast and loose with context and editing …[and while we know] they’re at least somewhat ‘fake,’ 2 that knowledge doesn’t stop us from passing judgment about the behavior and personalities of people who appear on reality TV” (23). While the myth of Eve once served as the definitive reference for representations of the eternal feminine, the same story can now be found within modern, spectacular representations of the same figure. One may question how the ancient story of Eve can still pervade current understandings of gender. From Douglas’s perspective, women represented on television as pop-culture icons are still formed on classic stereotypes, yet there is an irony surrounding these characters and their representations that actually works to prevent viewers from drawing critical conclusions, thereby allowing them to dismiss the presence of these stereotypes or to view them as a necessary component within traditional narratives. The danger of “ironic sexism” (Douglas 191) lies in its ability to disseminate and perpetuate myths about gender norms while functioning under the assumption of relatively little responsibility for those claims. In her chapter “Reality Bites,” Douglas explores how reality television, in particular, is able to successfully implement these myths as selling points for the shows and, in some cases, as the main plot point. When shows about or featuring women are presented as reality, the portrayals of these women can easily be accepted by viewers as truthful portrayals and accurate depictions, whereas a fictional show can more easily be marked by its intentional scripting of stereotypes. So while reality television does operate under a guise of truthful representation, as Douglas points out, these shows do not “only resurrect various sexist stereotypes, [they] also resurrect approval of them” (211). When shows are accepted as reality, viewers can more assuredly use these shows to draw conclusions about women’s essential nature. To delve 3 further into how this genre creates a cultural impact, I will consult Mark Andrejevic’s work, Reality TV: The Work of Being Watched. Andrejevic highlights how this genre not only generates cultural understanding of gender and class but also serves as a platform for lifestyle commerce, providing a focus on the ways in which these shows “offer to revitalize fictional formats by injecting them with elements of the real” (70). The irony surrounding this genre allows reality television to protect “artifice by exposing it” while also reflecting “the emerging reality of the interactive economy” (Andrejevic 16). By creating spectacular versions of the real and by capitalizing on the opportunities for marketing created by this spectacle, reality television prompts troubling responses from viewers not only in how they perceive the culture portrayed but also how they participate in consumerist behavior as a result of these portrayals. Thus, women are exposed to reifications of classic stereotypes as well as the ways in which they may seek to grasp at these representations through consumption in attempts to emulate what they find desirable within the spectacle.

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